SERMON IX.

PREACHED NOVEMBER 9, 1766.

ROм. xii. 10.

-In honour preferring one another.

IT is much to the honour of the inspired writers, because it shews them to be no enthusiasts, that, with all their zeal for the revealed doctrines of the Gospel, they never forget or overlook the common duties of humanity; those duties, which Reason itself, a prior Revelation, had made known to the wiser part of mankind.

Nay, which is more remarkable, they sometimes condescend to enforce what are called the

lesser moralities; that is, those inferiour duties, which, not being of absolute necessity to the support of human society, are frequently overlooked by other moralists, and yet, as contributing very much to the comfortable enjoyment of it, are of real moment, and deserve a suitable regard.

The text is an instance of this sort-in honour preferring one another-the NATURE, and GROUND, and right APPLICATION, of which duty, it is my present purpose to explain.

1. The general NATURE of this virtue consists in a disposition to express our good will to others by exteriour testimonies of respect; to consult the credit and honour of those we converse with, though at some expence of our own vanity and self-love. It implies a readiness to prevent them in the customary decencies of conversation; a facility to give way to their reasonable pretensions, and even to abate something of our own just rights. It requires us to suppress our petulant claims of superiority; to decline all frivolous contests and petty rivalries; to moderate our own demands of pre

a Les petites morales; as the French moralists call them.

eminence and priority; and, in a word, to please others, rather than ourselves.

It is an easy, social, conciliating virtue; a virtue made up of humility and benevolence; the former, melining us not to think more highly of ourselves than we ought; and the latter, to give our Christian brother an innocent satisfaction when we can.

And our obligation to the practice of this virtue is FOUNDED,

II. On the clearest reasons, taken both from the nature of man, and the genius of our holy Religion.

And, FIRST, from the nature of man.

Among the various principles, some of them, in appearance, discordant and contradictory, which constitute our common nature, one of the first to take our attention is, "A conscious sense of dignity;" an opinion of self-consequence, which mixes itself with all our thoughts and deliberations; prompting us to entertain lofty sentiments of our own worth, and aspiring to something like superiority and dominion over other men. This principle, which

appears very early, and is strongest in the more generous dispositions, is highly necessary to a being formed for virtuous action; and naturally leads to the exertion of such qualities as are proper to benefit society, as well as to gain that ascendency in it, to which we pretend. It is the spring, indeed, of every commendable emulation; puts in act all our better and nobler faculties; and gives nerves to that labour and industry, by which every worthy accomplishment is attained.

But now this principle (so natural and useful), when it is not checked by others, but is suffered to take the lead and predominate on all occasions, undisciplined and uncontrolled, easily grows into a very offensive and hurtful quality: offensive, because it is now exerted to the humiliation of every other, who is actuated by the same principle; and hurtful, because, in this undue degree, it counteracts the very purpose, the good of human society, for which it was designed.

This quality we know by the name of PRIDE. The other moderate degree of self-esteem, which is allowable and virtuous, seems not (I suppose, from its rare appearance under that form) to have acquired in our language a distinct name.

To Pride, then, the pernicious and too common issue of self-love, it became necessary, that some other principle should be opposed, And such a principle, as is proper to correct the malignity of pride, we find in that philanthropy, which, by an instinct of the same common nature, disposeth us to consult the happiness, and to conciliate to ourselves the good will and affection, of mankind. This benevolent movement of the mind is, further, quickened by the mutual interest all men have in the exercise of it. For Pride is disarmed by subinission; and, by receding from our own pretensions, we take the most likely way to moderate those of other men. Thus, the generous affections are kept in play; reciprocal civilities are maintained; and, by the habit of each preferring other, which prudence would advise, if instinct did not inspire, the peace of society is preserved, its joy encreased, and even our vanity, vanity, so far as it is a just and natural affection, gratified and indulged.

The reason of the Apostolic precept is, then, laid deep in the constitution of human nature; which is so wonderfully formed, that its perfection requires the reconciliation of contrary qualities; and its happiness results from making benevolence itself subservient to self-love,

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